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Sample text

Nor is it just the Hegelian dialectic as such: Cixous includes ‘History’, and by implication therefore Marxism as well. This cannot simply be dismissed as another New Right invocation of the Gulag, for Cixous is arguing something much more specific: that Marxism, insofar as it inherits the system of the Hegelian dialectic, is also implicated in the link between the structures of knowledge and the forms of oppression of the last two hundred years: a phenomenon that has become known as Eurocentrism.

At first sight, the connection was not altogether implausible: both had origins in resistance organizations formed during the Second World War, in Europe and the colonies. However, while anti-Nazi resistance in Europe could be defined as an organic movement, organizations such as the Red Brigades were certainly not the organic product of their communities, and remained isolated sectarian organizations. In the colonies, by contrast, wartime resistance movements were already anti-colonial struggles, developing initially in China, India, Indochina and Malaya.

Anthropology has always provided the clearest symptomatic instance, as was foreseen by Rousseau from the outset. History, with a capital H, similarly cannot tolerate otherness or leave it outside its economy of inclusion. The appropriation of the other as a form of knowledge within a totalizing system can thus be set alongside the history (if not the project) of European imperialism, and the constitution of the other as ‘other’ alongside racism and sexism. The reaction against this structure has produced forms of politics that do not fit into traditional political categories.

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